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SATYASASANA-PARIKSĀ
are the three great exponents of Jaina philosophy which was introduced to the Sanskrit world by Vācaka Umásváti. Siddhasena Divakara discussed logical problems in his Nyāyāvatāra and Pujyapáda Devanandi formulated definitions of Agamic concepts in his Sarvírthasiddhi, which exerted immense influence on the later developments of Jaina thought. Svámi Samantabhadra summed up the Jaina positions in his pregnant verses, sometimes giving them a new meaning. Thus Siddhasena Divākara's definition of 'naya' contained in the following verses
anekāntātınakain vastu gocaraḥ sarvasam vidām ; ekadeśavisisto'rtho nayasya viņayo matah. nayānāmekanisthānā pravịtteḥ śrutavartmani ;
sampurnarthaviniścă yi syadvādaśrutamucyate. 1 and Pūjyapāda Devanandi's characterization of it as "vastuny anekāntātmany avirodhena hetvarpaņāt sādliyavigeşasya yāthātmyaprā paņa-pravaņa-prayogo nayah"2 are summed up by Samantabhadra, with his characteristic note of originality, in the verse which runs as follows
sadharmaņaiva sūdhyasya sādharınyad avirodhatah;
syädvāda-pravibhaktärtha-viścşa-vya ñjako nayahı.3 This is obviously the logical consummation of the positions held by Siddhasena Divākara and Pujyapāda Devanandi. Samantabhadra's following statement of the respective spheres of application of scriptural evidence and inference
vaktaryanāpte yaddhetoh sādhyam taddhetusādhitam;
āpte vaktari tadvākyat sādhyamāgamasādhitam.4 is a definite advancement on the following verse of Siddhasena Divākara on the same subject
jo heuvāyapakkhammi heuo āgame ya āgamio ;
so sasamaya-pannavao siddhantavirähao anno.5 Both these passages are cited by Vidyānanda in his Tattvārthaslokavārttika6 in connection with the Jaina theory of the validity of the initial enunciation of the subject-matter of a treatise, jointly based on scripture and inference.
With Akalanka, Jaina philosophy reaches its period of adolescence and
1 Nyayāvatāra, verses 29-30. 2 Sarvarthasiddhi on TS, 1. 33. 3 AM, verse 106. 4 AM, 78. 5 Sanmati prakarana, III, 45. 6 Page 3
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